妙法蓮華經玄贊 7.501

7.501

諸緣生攝者，《攝論》第二云「若略說緣起有其二種：一分別自性緣起，謂依阿賴耶識諸法生起；二分別愛非愛緣起，謂十二緣起於善惡趣，能分別愛非愛自體為緣性故。」今此正說後一緣起，義亦攝前不正明之。復說三種，此二之中加受用緣生。《辨中邊》云「一則名緣識，第二名受者，此中能受用、分別、推心所。」受用緣生即六轉識，亦此義攝，非正辨之。《瑜伽》復說四種緣生：一能引，謂無明、行；二所引，謂識等五；三能生，謂愛、取、有；四所生，謂生、老死。《集論》說識亦是能引，識中業種名識支故，異熟識種名色攝故。《緣起經》說識支通能所引，業種、識種俱名識故，識是名色依、非名色攝故。《俱舍》第九復說四種：一者剎那，二者連縛，三者分位，四者遠續。云何剎那？謂剎那頃由貪行殺具十二支。癡謂無明，思即是行，於諸境事了別名識。識俱三蘊，總稱名色。住名色根說為六處。六處對餘和合有觸。領觸名受。貪即是愛。與此相應諸纏名取。所起身語二業名有。如是諸法起即名生。熟變名老，滅壞名死。今者大乘，八識俱起、煩惱齊生，與彼不同。理應思准。復有說者，剎那連縛如品類足，俱遍有為，非同前義。十二支位所有五蘊皆分位攝，即此懸遠相續無始，說名遠續。大乘業同，未爽通理。

Regarding the subsumption under various dependent originations: the Mahāyānasaṃgraha, fascicle two, says: 'Briefly stated, dependent origination is of two kinds: first, dependent origination distinguishing own-nature, which refers to the arising of all phenomena in reliance on the ālayavijñāna; second, dependent origination distinguishing the agreeable and disagreeable, which refers to the twelvefold dependent origination functioning as conditions that distinguish agreeable and disagreeable bodily existences in the good and evil destinies.' Here, what is primarily spoken of is the latter dependent origination; the former is implicitly subsumed in sense, though not explicitly clarified. Furthermore, three kinds are taught; between these two, dependent origination of experiential enjoyment is added. The Madhyāntavibhāga says: 'One is called conditioning consciousness, the second is called the experiencer; herein, that which is capable of experiencing, discriminating, and conjecturing are the mental factors.' Dependent origination of experiential enjoyment refers to the six evolving consciousnesses; it is also subsumed under this meaning, though not explicitly distinguished. The Yogācārabhūmi further speaks of four kinds of dependent origination: first, the projecting causes, meaning ignorance and karmic formations; second, the projected, meaning the five beginning with consciousness; third, the actualizing causes, meaning craving, clinging, and existence; fourth, the actualized, meaning birth, aging, and death. The Abhidharmasamuccaya states that consciousness is also among the projecting causes, because the karmic seeds within consciousness are termed the link of consciousness, and the seeds of vipāka consciousness are subsumed under name-and-form. The Pratītyasamutpāda-sūtra says that the link of consciousness extends to both the projecting and the projected, because karmic seeds and consciousness seeds are both termed consciousness, and consciousness is the support of name-and-form, not subsumed under name-and-form. The Abhidharmakośa, chapter nine, further teaches four kinds: first, momentary; second, continuous; third, situational; fourth, long-extended. What is momentary? It means in a single moment, through greed, committing a killing, all twelve links are complete: delusion is ignorance; intention is karmic formations; discerning various objects is consciousness; the three aggregates concurrent with consciousness are collectively called name-and-form; the faculties abiding in name-and-form are explained as the six sense bases; when the six sense bases conjoin with the others, there is contact; receiving contact is feeling; greed is craving; the various entanglements associated with this are clinging; the bodily and vocal karma initiated thereby is existence; the arising of such phenomena is birth; their maturation and change is aging; their destruction and cessation is death. Now, in the Mahāyāna, the eight consciousnesses arise together and the defilements arise simultaneously, which is different from that system; the principle should be weighed accordingly. Furthermore, some say that momentary and continuous, as in the Prakaraṇapāda, both pervade conditioned phenomena and do not share the previous meaning. All five aggregates at the stages of the twelve links are subsumed under the situational; and this very remote continuity without beginning is called the long-extended. In the Mahāyāna, karmic functions are identical, and this does not violate the universal principle.